The practice of private and conciliar prayer of the Old Believers of Verkhokamye. Kuzminykh Pavel

There are no exact, canonically approved rules for performing home worship. However, in our case, at a great distance from the temple, every opportunity should be used to bring home worship closer to the church. This must be done, of course, in accordance with one's own strengths, knowledge, and on the advice of a spiritual father.

People who have recently come to the Church, who do not have books and cannot read Slavonic, should memorize the main prayers: Jesus prayer, « Our Father», « Worthy to eat», « Trisagion". With the help of these prayers and obeisances, one can fulfill the household rule or even the entire daily liturgical circle. The charter for the performance of the service by bows and prayers is available in the book prayer book, published by the Old Believer Metropolis. In the absence of such a book, you can ask any Old Believer clergyman and clergyman about the order of reading these prayers and bows. It is better to discuss the number of prayers and prostrations of the house rule with the spiritual father, who knows the level of your spiritual and physical fitness.

A little about the home prayer charter

A somewhat more difficult task is home worship according to special liturgical books. Experience shows that at home it is practically impossible to recreate the full daily cycle of worship, however, the performance of church services on Sundays and major holidays seems to be a completely feasible task. For a full-fledged divine service (i.e. Vespers, Companion, Matins, Hours, and Lunch), certain knowledge of the Rule and a complete set of liturgical literature are required. Specialized liturgical calendars published by various Old Believer agreements can be of great help in this matter. There are simple and understandable instructions for conducting worship on a particular holiday.

In the absence of any liturgical books, it is possible to replace parts of the service with kathismas or canons. For services such as the Hours and the canon on a Sunday or a holiday, it is enough to have a Book of Hours and a collection of canons, so they can be read in full at a distance from the temple. Also, in the conditions of home prayer, it is permissible to replace singing with reading.

By and large, home worship can approach the monastic one, performed either according to Jerusalem (using liturgical books) or according to the Skete Rule (with the replacement of parts of the service with the reading of the Psalter, the Jesus prayer or bows). It also happens that in home prayer it is easier to follow the requirements of the Church Charter than in a parish church. For example, if a relatively recent tradition has been established in churches to celebrate Matins in the evening, then no one bothers at home to follow the requirements of the Charter and pray Matins as it should be - in the morning. You can also follow the instructions of the charter regarding the time of other services, which in parishes, for the sake of the convenience of believers, take place at a different time.

Basic books for home prayer: Psalter, Book of Hours, Hourbook, Shestodnev

The practical minimum for home prayer is a book . Saint Basil the Great wrote about the Psalter:

No other books glorify God like this, like the Psalter ... she ... prays to God for the whole world.

The Fathers of the Church, as well as modern researchers, agree that in no other book of the Bible is the religious spiritual experience of the Old Testament so fully disclosed as in the Psalter; so no book of the Old Testament plays such a big role in the life of the Church of Christ as the collection of psalms. Indeed, most of the parts and elements of worship consist of the Psalms and their paraphrases: Vespers, Vespers, Midnight Office, Hours, Prokeemny, etc. In recent years, several versions of the Psalter have been published in modern Old Believer publishing houses, and it is also not difficult to acquire publications of the same faith and Old Believer pre-revolutionary press. The Psalter can be used to pray for all parts of the daily circle of worship. Most editions of the Psalter also contain the charter for singing the Psalter, brief instructions on prostrations, and other liturgical information. You can also find the most common canons: for the sick, for those doing alms (that is, for the benefactor), for the one who died, for the dead.

The second most important book for home and perhaps the most important book for church worship is Book of hours. This book contains all the fixed parts of the daily liturgical circle: vespers, great, middle and small vespers, daily, Saturday and Sunday midnight office, matins, hours with hours, as well as troparia and kontakia - elements of festive hymns for different days of the year. However, having one Book of Hours, you can fully pray only the hours, the evening office and the midnight office. In order to be able to pray other services, additional books are needed.

A peculiar kind of Book of Hours is now a rare book - Followed Psalter. It includes the fixed parts of the service from the Book of Hours, the Psalter and interpretations of selected psalms.

Book - this, on the contrary, is the most compressed version of the Book of Hours.

The texts of the services printed in the Chasovnik often do not go “in a row”, that is, continuously, but with gaps indicated by indications of other books. On the other hand, the Chasovnik has two rare services: the Sunday version of Matins and Vespers of the sixth tone with the Gospel, the canon and the necessary stichera, and the “service for all days to our Lord Jesus Christ”, which can be prayed on any day. These services, one might say, are specially adapted for home worship, allowing you to pray in the absence of other books.

The next most important book of private worship is six days. This book is part of a larger Oktay liturgical book. The Six Days contains Sunday services of all eight tones, daily readings of the Apostle and the Gospel, Sunday kontakia and ikos. With the help of the Shestodnev, you can serve a full service on Sundays.

Liturgical books: Lenten triode and color, Menaion, Apostle, Gospel and Bible

Lenten Triode, Colored Triode and twelve volumes of Monthly Menaia contain changing parts of the service: canons for feasts and saints, troparia and kontakia, stichera. A complete set of these books is rarely used in home worship due to the large bulkiness of such a liturgical library - 14 large-format books. These books are used during worship in the temple. It makes sense to purchase these books if a public prayer room is created with a room specially designated for these purposes. At home, it is better to purchase a Festive and General Menaion. The first book contains the movable parts of services for the Twelfth and other major feasts, and the second contains special canons, stichera and troparia that can be used in worship of any saint.

Also in household use, various collections of prayer canons for holidays and selected saints are widely used. Reading such canons does not require special knowledge of the church charter and therefore can be recommended for home prayer to any Christian. Books are indispensable for worship and home reading. Apostle, gospel And Bible(Ostroh edition of Ivan Fedorov).

Altar Gospel and Ostrozhskaya Bible

What to choose, worship from books or prostrations with the reading of the Jesus Prayer?

There is an opinion that in modern home prayer, the daily rule and festive worship can be replaced by bows with the reading of the Jesus Prayer. Indeed, for beginners, those who are infirm or do not have the means to purchase books, bowing can be a good substitute for a full-fledged worship service. The rest, if possible, should strive to acquire liturgical books. Today they are published by many Old Believer publishing houses and are available in abundance. Prayer for them helps in understanding church services and the dogmas of faith laid down in worship by the fathers of the Church, internally disciplines a person, expands church knowledge, and brings great spiritual benefits.

Theology

Priest Maxim Yudakov

PECULIARITIES OF THE BISHOPAL SERVICE OF THE DIVINE LITURGY IN THE OLD BELIEVER HOLY MINISTERS LOCATED IN RUSSIAN ASSEMBLY

The study of the monuments of the Old Believer heritage, which are important sources for the study of the hierarchal rank of liturgy, has been carried out. Representatives of the so-called. of the old rite, i.e., preceding the Nikon reforms in the middle of the 17th century, traditionally declare their strict consistency in the use of liturgical books, which the hand of the reformer-reformer did not touch. However, the pre-reform hierarchal rank of the liturgy constitutes a certain difficulty, since the Old Believers themselves did not have their own bishop for a long time, and the one who was accepted into communion came from the “New Believers”. This article attempts to trace the origin of the texts and their relationship with the pre-reform tradition using the example of the monuments of the largest Russian Old Believer center at the Rogozhsky cemetery.

Key words: hierarchical service, Divine Liturgy, Old Believers, pre-Nikonian liturgy, book reform, hierarchal service, hierarchal liturgy.

Introduction

In the middle of the XVII century. as a result of the church reforms of Patriarch Nikon of Moscow, liturgical practice underwent changes that affected not only the priestly, but also the hierarchical ministry. At the same time, the reforms of Patriarch Nikon caused the Old Believer split. The Old Believers did not accept the new texts and performed divine services using liturgical books published under Patriarch Joseph.

The only hierarch who openly opposed the reforms of Patriarch Nikon, Bishop Pavel of Kolomna and Kashirsk, was sent into exile, where he died. Therefore, the Old Believers were left without an episcopate that could ordain new priests and deacons. There are two main currents: the non-priests, who refused to accept clerics from the "Nikonians", and the fugitives, who accept them in their existing rank through chrismation. The latter for a long time looked for an opportunity to accept the bishop into communion in this way, but their attempts were crowned with success only in 1846. Then the priestly Old Believers accepted into communion the supernumerary bishop Ambrose (Pappa-Georgopoli), a Greek by origin, who was at rest in the Intercession Monastery in the village of Belaya Krinitsa . Metropolitan Ambrose laid the foundation for the Belokrinitsky hierarchy, whose representatives founded an archdiocese in Moscow with a center near the Rogozhsky cemetery.

Some Old Believer priests did not recognize the Belokrinitsky hierarchy, accepting the Renovationist Archbishop Nikolai (Pozdnev) in communion in 1923 and founding their own hierarchy, later called Novozybkovskaya.

Priest Maxim Alexandrovich Yudakov - a graduate of the theological faculty of the Orthodox St. Tikhon Humanitarian University, Master of Theology; cleric of the Temple of the Icon of the Mother of God "Unexpected Joy" in Maryina Roshcha, Moscow; senior mentor of the Tutor Service of the Orthodox St. Tikhon Theological Institute ( [email protected]).

When studying the Old Believer tradition of hierarchal worship, we will be primarily interested in those texts that the Old Believers themselves had at their disposal. However, the problem lies in the fact that Patriarch Joseph did not have time to complete the book reform, as a result of which the generally accepted hierarchal Missal, which the Old Believer hierarchs could use, did not appear in print. At their disposal were only handwritten monuments dated by different centuries and differing from each other. In this regard, we have to answer the question about the origin of the Old Believer hierarchal Missal. In order to find as many such sources as possible, we turned to the largest Old Believer book collections.

Belokrinitskaya Library

Firstly, it is worth mentioning the library of the Belokrinitskaya Metropolis, which was once located in the Intercession Monastery. During World War II, the library was divided into two parts, one of which was evacuated to Bucharest at the end of 1944 before the onset of the Soviet Army. The other was kept secretly by the Old Believers in Belaya Krinitsa, until in the early 1970s. was not transferred to the Library of the Academy of Sciences (BAN) in St. Petersburg. That part of the Belokrinitsa library, which ended up in Bucharest, is currently kept in the Synodal Library of the Romanian Orthodox Church. However, we were not able to get acquainted with it, since this collection is inaccessible.

Among all the manuscripts of the Belokrinitsa collection of the BAN, only two books were found that could relate to the hierarchal ministry - these are the manuscripts of the BAN. Belokr. 30 and 84.

The first one, the Bishop's Official, written in 1844, does not contain the order of the liturgy. The chapters of the manuscript deal with the rites of consecrations and ordinations to all ecclesiastical and sacred degrees, the rites of chrismation, the consecration of the world, antimensions, and the burial of bishops. As indicated in the manuscript itself, most of the chapters were copied from the printed Service Book, published under Patriarch Filaret.

Nevertheless, one of the articles of the Official contains an indication of the peculiarity of the hierarchal service of the liturgy. Here are excerpts twice from the writings of St. Simeon of Thessalonica on the meaning of removing the omophorion before reading the Holy Scriptures.

The second manuscript is of the greatest interest and reflects an attempt to compose a new text of the hierarchal liturgy, intended specifically for the Old Believers. In December 1848, at the behest of Metropolitan Kirill (Timofeev) of Belokrinitsa, Bishop Onufry (Sails) of Brail set about writing this work. Apparently, the work of Bishop Onufry was sharply criticized by Metropolitan Kirill, since the text of the liturgy is replete with numerous corrections made by his hand. For example, that place in the penitential prayer for filth, written out here in a lengthy edition, where a large number of sins are listed, including and so on. mortals, crossed out in pencil and written: “He has done all this lawlessness: can he serve as a priest; down with him." And in the fields l. On 6 Metropolitan Kirill left a short summary: "All this illiteracy and stupidity should be corrected and rewritten." Nevertheless, Bishop Onufry continued to use the text written by him in one way or another until at least 1873, since the last entry in the book on fol. 52: “Metropolitan Kiril died on the 3rd day of December 1873 at 11 am.”

Due to the fact that we were not able to get acquainted with another part of the Belokrinitskaya library, which is now located in Romania, we do not know for certain whether work on the compilation of a new Old Believer rite of the bishops' liturgy was subsequently continued or the work remained unfinished.

One way or another, it is necessary to dwell in more detail on the features of this text. The book consists of an unfinished Menologion (September 1-12), Liturgy of St. John

Chrysostom, thanksgiving prayers after communion, dismissed with the mention of St. Onufry the Great and three brief articles of various content.

The procession of the bishop to the temple is accompanied by the singing of the stichera of the feast. At the entrance, the bishop is met by subdeacons with a candle and a presenting cross. It is interesting that not a single hierarchical Missal, containing not only the Russian pre-Nikonian, but also the post-reform rank, says nothing about the presentation of the cross. Moreover, in the middle of the XVII century. opponents of the reforms of Patriarch Nikon considered the presentation of the cross at the hierarchal divine services as Latinism and innovation.

The remark that, apart from the feast day, the clergy do not follow the bishop into the house, but meet him at the door of the temple, is exactly copied from the Official of 1677.

On the way to the church, the bishop recited the non-Philothean prayers “when they ring,” etc. At the door of the bishop, the priest performing the proskomidia was met with an altar cross, with which the bishop blessed the concelebrating clergy.

In place of the rite of entrance prayers, the text of the liturgy makes a reference to the Old Believer priestly Missal. The prayer “Lord, send down Your hand” is read in the altar, at the end the bishop kisses the throne and proceeds to the salt, where the choir sings E1d yao^a etp, Zshyaota.

The verses for vestments are not written out in their place, but there is an indication “as is customary”. At the end of the vestments and before the start of the hours, it is possible to perform ordination as a reader or subdeacon. However, this place is corrected so that the ordination to the reader is performed at the third hour, and to the subdeacon - at the sixth. Let us note that the Missales analyzed by us above do not know such a practice. But, apparently, this new practice, in comparison with the pre-Nikonian practice, nevertheless entrenched itself in the Old Believer hierarchal service, since at the present time, at the third hour, the priest-bearer is appointed, at the sixth - the reader, and at the ninth - the subdeacon.

During the reading of the hours, the bishop reads the prayers before the service: the first with the incipit “Lord do not want death” and with the heading “From filth”, as well as two more short prayers of a repentant nature: “Lord Jesus Christ, our God, Son and Word of the living God, To the Shepherd and the Lamb, take away the sins of the world, and may the Lord, merciful, have mercy on me” and “The Lord Jesus Christ, having asked for all goodness, may it be given to me.”

During the singing of the Trisagion, the bishop overshadows the Gospel, first with a dikirion with the words "There is only one Son by nature, and not by composition, the same God is perfected, and man is perfected truly preaching, confessing Christ our God," and then with a trikirion, pronouncing the troparion "The Trinity Appearance." After that, the bishop goes out to the solea and overshadows the worshipers with trikiriya and dikiriya with the words "Lord, Lord, look down from heaven."

When ascending to a high place, the hierarch says: “Let us command the Lord to establish the heavens, and by the spirit of His mouth, all their strength.” After ascending to a mountainous place, great praise is pronounced. For many years, the bishop responds with the overshadowing of the trikiriya of the singing clergy in the altar.

During the reading of the Apostle, following the spread to the XVII century. In practice, the bishop and concelebrants kissed the altar cross with the words: “By the strength and weave of your precious cross, Lord, have mercy on me and help me a sinner.” Immediately after the end of the Gospel, the worshipers are overshadowed by trikiriya and dikiriy (“five-light”) while singing the choir E1d yao^a et ^, Zoayaota.

When the Creed is sung, the concelebrants hold air over the head of the primate, who bows his head to the throne exactly as described in the Official of 1677.2

1 Non-Philotheev prayers in liturgical science are usually called those prayers that do not directly relate to the Charter of the Liturgy, compiled by Patriarch Philotheus (Kokkin) of Constantinople and spread in the Russian Church at the turn of the XNUMXth centuries. This Charter subsequently entered into all printed editions of the Missal.

2 In the course of Nikon's reforms, an attempt was made to compile a new tier of the hierarchal liturgy, culminating under Patriarch Joachim of Moscow in 1677 with the publication of the first complete printed official of the hierarchical ministry, which is still used in the liturgical practice of the Russian Church.

During communion, a prayer was added that is not related to the basic composition of the prayers of the liturgy - “The deifying blood ...”3.

Remarks on the order of using the omophorion and miter are often inconsistent and focused on the practice of the dominant Church, i.e. post-reform. Although during the time of the Apostle there is no indication that the omophorion was removed, nevertheless, at the moment of the ascent of the deacon with the Gospel to the pulpit, it is said that one of the deacons is standing in the altar with the omophorion in his hands. Consequently, the omophorion was removed before the reading of the Scriptures. Despite the fact that the so-called. there was no second proskomedia at the great entrance; after washing his hands, the bishop put on the omophorion, and removed it before the transfer. During the procession with the Gifts in the holy gates, the omophorion was again placed on the shoulders of the bishop. After the dialogue, accessus ad altare, the omophorion is put aside, and put on before the establishing words, and after the epiclesis it is put off again. Before proclaiming "Holy to the Holy" the bishop takes the omophorion and does not remove the liturgy until the dismissal. In addition, in the relevant places in the text of the liturgy there are indications that before the celebration of the ordination, the omophorion is put on, and then removed.

Mithra was postponed for the time of reading the Gospel, the great entrance, kissing the world, pronouncing the words of establishment, epiclesis, and communion.

As follows from the remarks of the liturgical formulary we are studying, the overshadowing of the trikirion and dikirion took place according to the order of the ruling Church, i.e., the bishop received the trikirion with his right hand, and the dikirion with his left. Moreover, the Old Believer hierarchs did this in the 20th century as well. For example, in a photograph taken in 1915 in the church of Prop. Zechariah and the military Evdokia of Bogorodsk, the Old Believer Metropolitan Macarius (Lobov) is depicted, to the right of which stands a deacon with a trikirium, and to the left - a deacon with a dikirium.

Thus, the analysis of the composition of the Belokrinitskaya manuscript showed that it is a compilation, which was based on the ordinary (priestly) order of the liturgy, published under Patriarch Joseph. The elements of the hierarchal service either coincide with the edition of the Official of 1677, and therefore reflect the practice of the ruling Church, or represent innovations still unknown to Russian liturgical practice. This probably explained the indignation of the Belokrinitsky Metropolitan, who ordered a complete redo of the rite of the hierarchal liturgy offered to him.

Library of the Rogozhsky cemetery

Since 1771, the Rogozhskoye cemetery near Moscow was officially assigned to the Old Believer community, where, as was said at the beginning of the chapter, in the second half of the 19th century. representatives of the Belokrinitsky hierarchy founded the archdiocese. Here, through the efforts of many prominent church and state figures of the Old Believers, the largest library of liturgical and moralistic handwritten and early printed literature was collected. The originals of ancient manuscripts were purchased for the library or, if it was impossible to acquire them, copies of these monuments were created. After nationalization in 1918, the library of the Rogozhsky cemetery was transferred to the State Library. V. I. Lenin (now the Russian State Library).

Out of almost a thousand titles, we have identified and studied de visu only eight manuscripts of the 19th century related to hierarchal worship - these are the Missal and Officials of the RSL. f. 247. 605, 679, 680, 682, 758, 759, 765 and 912. Almost all of these monuments belonged to archbishop. Anthony (Shutov), ​​known for his rich

3 Prayer, known today from the block of final prayers of the Follow-up to Holy Communion.

4 Dialogue between a bishop and co-servants or between a priest and a deacon after the Great Entrance after the setting of the Holy Gifts on the throne.

library, which after his death was transferred to the collection of the Rogozhsky cemetery. Two Officials of the RSL. f. 247. 758 and 759 appear to have been copied either from one another or from some one original. Moreover, the second Official was written in cursive by the archbishop himself. Anthony in 1862, as evidenced by the inscription on the first sheet. Both books contain various extracts on the rites for the week of the Triumph of Orthodoxy and episcopal election, but they do not contain a liturgical form.

The other hierarchical liturgies of this collection are of greater interest, since they contain the rites of the liturgies.

RSL manuscript. f. 247. 605 refers to the 19th century, the dating is complicated by the fact that the paper does not have stamps and filigrees. The text of the Liturgy of St. John Chrysostom of this manuscript is preceded here by the words: “written off from an official of ancient writing, in front of the liturgy lost an old-fashioned one.” From the passage it becomes clear that the beginning of the liturgy before the peace litany was lost in the original Missal. Of the monuments known to us as a manuscript from which this list could be made, only one option suggests itself - the Missal of the 16th century. BAN. Novg. 918. It was in this monument that the initial part of the hierarchal liturgy was lost, and the text begins with the words “prayer of the thrice-holy song and finish the prayer of the thrice-holy song, then the saint will sit on his shrine, and say octen, tay, deacon, in a loud voice.” Exactly the same text begins the Liturgy of St. John Chrysostom in the RSL. f. 247.605.

Comparison with another identical liturgical form from the Missal of the same time helped to establish that in the BAN. Novg. 918, followed by the RSL. f. 247.605 lacks the rite of meeting, entrance prayers, vestments and prayers before the service. A more detailed consideration of the composition of the RSL. f. 247. 605 showed that from the BAN. Novg. 918, not only the liturgy was rewritten, but also the chapters concerning ordinations and ordinations. At the same time, the liturgies of St. Basil the Great and the Pre-sanctified, the prayers of Vespers and Matins, and the following of Pentecost. From other sources, the manuscript includes the last three articles of a teaching nature, addressed to the clergy.

It can be assumed that the composition of this manuscript is due to the desire of the scribe to include in the manuscript the rites that describe the episcopal ministry. This explains the fact that from BAN. Novg. 918 the liturgies of St. Basil the Great and the Presanctified, the prayers of Vespers and Matins, since they do not contain hierarchical features.

Manuscripts of the 2nd half of the 19th century. RSL. f. 247. 679, 680 and 765 should be considered together, since they are based on the same source.

Officer of the RGB. f. 247.680 has the format of a scroll. It was exactly copied from a manuscript of the 15th century, as evidenced by the signature from the original at the end of the manuscript - “on February 22, 6932 (1424), Theodostus, hieromonk copied the scroll of article 2”.

On one side of the scroll is the basic set of prayers of the liturgy of St. John Chrysostom with titles without diataxis, regulating the actions of the clergy, and without features of the bishop's ministry. On the back of the scroll are written the ranks of the chi-rotesias of the priest-bearer, reader, subdeacon; prayers for the dead (no title); appointments of presbyters and deacons.

RSL Code. f. 247. 679 has exactly the same composition as the scroll - in the liturgy there is a basic set of prayers, two funeral prayers are placed between the text of the subdeacon's ordination, "and anagnost" is added to the name of the rite of initiation of the reader and singer, priestly ordination precedes the diaconal. Probably, this Missal was copied from a scroll, but it is not known whether it was from the original or a copy.

RSL manuscript. f. 247.765 consists of two parts. The first part (fol. 1-110v.) of the Missal was written off from the printed Service Book, published in 1625 under Patriarch Filaret in Moscow. This section contains the orders for the consecration of the world and antimensions; funeral services for bishops; washing feet on Maundy Thursday; ordinations to sacred and ecclesiastical degrees; "stove action". The second part of the manuscript (fol. 111-135), consisting of the Liturgy of St.

John Chrysostom and the rites of ordination, again completely copies the composition of the roll of the RSL, f. 247.680, as mentioned on fol. 135: “The divine service of the liturgy with the hierarchal ranks was written off from an ancient written scroll written on parchment by the priest Theodoaiom in the year 6932 (1424) of the month of February 22, indiction 2.”

Thus, all three texts of the manuscripts of the RSL. f. 247. 679, 680 and 765 are copied from the Missal-scroll of 1424, which, unfortunately, was lost after the 30s. XIX century. And, therefore, the time of their writing refers to the first third of the XIX century. It should also be noted that in addition to the Rogozh manuscripts, there are other copies from the 1424 scroll. For example, among the manuscript of the Synod, located in the Russian State Historical Archive of St. Petersburg, there is another exact copy of the 19th century. - RGIA. f. 834. Op. 3. No. 4026. And, as is clear from the printed description, it comes from the Spaso-Preobrazhensky Cathedral in Saratov. Since the scroll of the XV century. turned out to be known in different regions, it is possible that there were other copies that have not yet been identified.

Bishop's Missal of the RSL. f. 247. 912, written between 1863 and 1864, was in the personal use of Archbishop Anthony (Shutov), ​​as evidenced from sheet 17 of the colophon: "Archbishop Antoty of Moscow and Vladimir and Rosst's Vyya Pryubretensh in LPTO 7362 (1854) and signed by hand." A piece of paper is glued on sheet 1, on which it is written: “After the death of Arch. So this official was found in Nevo’s office, the comist didn’t get into the inventory”, which means that the last owner of the manuscript was Archbishop John (Kartushin). The missal consists of four parts. The first set out the rites of Vespers and Matins (with an option for feast days), a requiem for the dead, three liturgies, and ordination; clergy teaching. This part, most likely, was copied from the Patriarchal Missal of the middle of the 17th century. GIM. Syn. 690, but with the restoration of the full text of the prayers and additions where necessary. In the second - the rites for various occasions, the great and small consecration of water are copied from the printed Requirement of the Joseph seal. If you believe the signature, then the third part, which contains the rite of entry of the bishop into the city of his diocese, was written off "from the manuscript of the Lviv Library." The fourth part contains the months.

Finally, the last Missal from the Rogozhsky collection of the RSL. f. 247. 682, written in the middle of the 19th century, but no later than 1854, because in this year the manuscript was acquired by Archbishop. Anthony. The Missal contains the followings of Vespers and Matins (with an option for feast days), a requiem for the dead, the Liturgy of St. John Chrysostom, as well as the rank and charter of the so-called. a good church - instructions on the construction and liquidation of a camp church with a prayer for a shaken meal. An analysis of the composition of this manuscript showed that it also goes back to the Patriarchal Missal of the State Historical Museum. Syn. 690, but as in the case of the RSL. f. 247.912, her prayers are filled with the missing text. The exception is the last chapter on the "good" church, which is written out of the Potrebnik.

It should be added that there is one more manuscript, which after 1918 was not included in the number of books taken out to the State Library. This manuscript is currently kept in the Pokrovsky Cathedral at the Rogozhsky cemetery and, most importantly, is still used for hierarchal worship. The Missal was written in 1914 in Moscow by the Old Believer scribe Lazar Onufrievich Kabanov, a native of the village of Beliva, Bogorodsk district, Moscow province, who worked at the Rogozhsky cemetery and copied many books. Already at first glance it becomes clear that the entire text of the Missal is exactly copied from an earlier manuscript of the RSL. f. 247.682, and consequently, the State Historical Museum is the basis. Syn. 690 mid-17th century.

Separately, it is worth mentioning the community of the same faith, which in 1910 in Moscow, with the blessing of the Holy Synod, printed the Bishop's Official, where the first part of the manuscript of the State Historical Museum was reproduced. Syn. 909, referring to the 16th century, previously verified with another manuscript of the same period - the State Historical Museum. Syn. 680. All minor discrepancies with the GIM. Syn. 680 were noted in the margins of the printed edition.

Conclusion

As a result of working with the largest domestic library and archival collections, we have identified 12 manuscripts related to the hierarchal ministry, 9 of which contain the hierarchal rite of the liturgy. In addition to the manuscript, there is also printed material prepared by fellow Old Believers in 1910.

The author's analysis of the composition of these manuscripts gave reason to conclude that in the Moscow Old Believer practice from the second decade of the 20th century. two paths have emerged. On the one hand, this tradition gravitated towards the complete copying of any old Russian manuscripts available to the Old Believers, the texts of which were not subjected to Nikon's book reforms. Such is the vast majority of Old Believer monuments. However, all these monuments represent various practices of hierarchal worship in the pre-Nikon era or do not contain any features of episcopal service in the form of the liturgy. On the other hand, attempts were made to create their own order of the liturgy celebrated by the bishop by combining the "old" clerical liturgical form with the hierarchical features of the tradition that had become established in Russia after the reforms of Patriarch Nikon. But one way or another, the described situation can only testify to the fact that the Old Believer hierarchs did not have a single tradition of celebrating the Divine Liturgy by the hierarchal rank.

Due to the fact that for a long time the priests did not have bishops, the living tradition of the “old” hierarchal ministry was interrupted for a long time, as a result of which it was lost forever. At the same time, the presence in the Old Believer assemblies of the Service Books with episcopal features of the pre-reform tradition indicates that, perhaps, among the Old Believer bishops there were attempts to reconstruct the "old" hierarchal rank. However, if we take into account the fact that the Missals are of different times and differ from each other, then the likelihood of a consistent reconstruction is called into question. The Old Believer episcopate failed or did not have time to generalize and comprehend the accumulated material on hierarchal worship, so the collections included various hierarchal Missal Books, which in no way testify to a single “old” rite.

As for the modern Old Believer (at least, Moscow) practice of hierarchal worship, it is based only on the only monument that was at the disposal of the community of the Rogozhsky cemetery after the revolution. The text of this manuscript goes back to the Patriarchal Missal of the State Historical Museum. Syn. 690, demonstrating the pre-reform rite, at the same time, cannot be a model of the "old" hierarchical service of the liturgy. For example, the Edinoverie edition of the Bishop's Service Book is based on a much more ancient text than that of the Belo-Krinitsa Old Believers. Now that all the possibilities for researching materials on Old Russian worship have appeared, the most detailed analysis of the Old Believer tradition is needed, taking into account all available sources.

Sources and literature

1. [Vlasov IV] Description of Slavic-Russian manuscripts and books of church printing, with the addition of a catalog of Greek books from the collection of the Old Believer Rogozhsky almshouse and cemetery. - M., 1890.

2. Bobkov E.A. Singing manuscripts of the Guslitsky letter // Tr. Dep. Old Russian lit-ry / Institute of Rus. liters. - L., 1977. - T. 32. - S. 388-394.

3. Zheltoe M. S., deacon, Nikitin S. I. Accessus ad altare // Orthodox Encyclopedia / Ed. ed. Patriarch of Moscow and All Russia Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2000. - V.1. - S. 428-430.

4. Ezerov A., Kanaev D. N. Anthony // Orthodox Encyclopedia / Ed. ed. Patriarch of Moscow and All Russia Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2000. - V.2. - S. 653-654.

5. Krakhmalnikov, A.P. Pankratov A.V. Belokrinitskaya hierarchy // Orthodox Encyclopedia / Under the general. ed. Patriarch of Moscow and All Russia Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2002. - V.4. - S. 542-556.

6. [Nikolsky A. I.] Description of the manuscripts stored in the archives of the Holy Governing Synod. - St. Petersburg, 1910. - T. II, issue. 2.

Priest Maksim Yudakov. Characteristic Features of the Hierarchical Divine Liturgy in Old Ritualist Hieratica Housed in Russian Collections.

The article is devoted to the study of liturgical documents of the Old Ritualist (Old Believer) movement, which are important sources for understanding the structure of the hierarchical Divine Liturgy. Representatives of the so-called Old Rite, that is, the rite used before the reforms of Patriarch Nikon in the middle of the 17th century, traditionally state their strict adherence to the use of the pre-reformed liturgical books. However, the pre-reform hierarchical order of the Liturgy is a complicated case, since the Old Believers themselves did not have their own bishop for a long time, and, when one was obtained, he was accepted into communion from the reformed rite. In this article, based on examples from liturgical documents of the largest Russian Old Believer Center in the Rogozhsky Cemetery an attempt is made to trace the origin of the texts and their correlation with the pre-reform tradition.

Keywords: hierarchical services, Divine Liturgy, Old Rite, pre-Nikonian rite, correction of books, Archieraticon, hierarchical Divine Liturgy.

Priest Maksim Yudakov - Graduate of the Faculty of Theology of St. Tikhon "s Orthodox Humanitarian University, master of theology; clergyman of the "Unexpected Joy" Parish in Mar"ina Roshcha in Moscow; Senior Leader of the Tutoring Service of St. Tikhon's Orthodox Theological Institute ( [email protected]).

We bring to your attention the selected works of the participants of the contest "Faith and Religion in Modern Russia", which were not included in the final collection, but were noted by the moderators and curators of the project.

The author of the work is Pavel Alexandrovich Kuzminykh, a fourth-year student of the theological faculty of the Orthodox St. Tikhon Humanitarian University. The work was written in 2013, based on the results of participation in the expedition in the summer of 2012 (together with N.V. Litvina, senior researcher of the Archives of the Russian Academy of Sciences, and O.B. Khristoforova, candidate of cultural studies, doctoral student of the IVGI RSUH). The specificity of the study lies in the fact that it is located at the intersection of three scientific disciplines - religious studies, liturgical theology and ethnography.

Verkhokamye as a historical and cultural region.

The studied region is geographically located in the Western Cis-Urals, on the Upper Kama Upland. The toponym Verkhokamye "became widely known in historical and artistic monuments already in the second quarter of the 18th century". In accordance with the modern administrative-territorial division, the settlements of the following districts can be attributed to Verkhokamye - Vereshchaginsky and Sivinsky (Perm Territory) and Kezsky (Udmurtia). The location of these lands covers an area of ​​approximately 60x60 km.

Verkhokamye was opened to the scientific community in the summer of 1973. The study from the very beginning was carried out by specialists in various fields - historians, archaeographers, musicologists, folklorists, linguists, ethnographers. Over the decades of work, more than 2,000 monuments of Cyrillic writing have been identified.

The detachment of the expedition, in which I happened to participate, consisted of three people. The composition also included N.V. Litvin (Senior Researcher at the Archives of the Russian Academy of Sciences) and O.B. Khristoforova (candidate of cultural studies, doctoral student of IVGI RGGU). The expedition members were "in the field" from June 30 to July 13, 2012. About 40 people were interviewed, mostly "cathedral" (active bearers of the tradition). Also, the expedition members were as observers twice at the baptism of the Old Believers-bespopovtsy, at the service of the Old Believers of the Belokrinitsky consent (on Ivan's Day), at the cathedral prayer in memory of the apostles Peter and Paul (at the Bespopovtsy). The materials of the expedition were recorded on audio media (services, interviews), a camera (almost 700 photographs), field diaries were recorded daily.

A Brief History of Old Belief in Verkhokamye

The first settlements in this area appeared at the end of the 17th century, in fact, shortly after the tragic events of the schism in the Russian Church. According to sources, the first residents of Verkhokamye were Moscow archers, who fled here more than a thousand miles from the Mother See. Already at that time, "about four thousand Russian Old Believer peasants lived here, who kept themselves isolated and did not enter into any contacts not only with the neighboring Orthodox Russian population, but also with the Komi-Permyaks and Udmurts" . The road from Vyg, the largest center of the Old Believers of that time, to Western Siberia passed through Verkhokamye. Thus, close ties were established with the traditions of the Pomeranian Old Believers. In 1735, Semyon Denisov, the head of the Vygovsky community, wrote to the Verkhovkamsk Old Believer brothers: “Come to us in the Pomorskie sketes to hear about your love of God ... at such a dangerous time ... in only a remote country.” In 1866, there was a discord between the two mentors, which by 1888 led to the final division of the Verkhovkamsk Pomorians into two consents - “Maximovites” and “Deminites”. At present, this local schism can be considered conditionally healed thanks to the activities of the Moscow Pomor community, whose mentors blessed local confessors for "universal" service. But not everyone accepted such a union. Some communities remain faithful to their own consent and do not want to dissolve into someone else's identity. In most cases, even with the loss of religious activity, the descendants of the Old Believers retain belonging to one of the sects as self-identification. When moving to another agreement, adherence to the paternal faith is also often identified. In with. Sepych - the main point of deployment of the expedition - such a picture is evident. Saburova Matryona Fedorovna (b. 1934), who moved from bezpriestvo to Belokrinitsky consent, assesses her choice as follows: “We have, like, Demin's faith. And then the temple was built, so I went to the temple. Legally, all "Maximov" and "Dyomin" communities are included in the RS DPTs (Russian Council of the Old Orthodox Pomeranian Church). The researcher of Verkhokamye, a native of these places, A. Bezgodov, calculates the modern Old Belief in this way: “At present, 12 active Pomeranian (Dyomin and Maksimov) cathedrals are known in Verkhokamye ... there are few cathedrals left, and young people are in no hurry to join. Nevertheless, the share of Pomeranian Kerzhaks in some s / s reaches 70 - 80%. In total, in Verkhokamye there are more than 10 thousand “pomortsy by baptism.”

The private prayer of the old believer-bespopovets

The community of Old Believers-bespriests (not only in Verkhokamye, but in general in all bezpopovstvo) can be represented as two circles inscribed in each other. The one inside will denote the core of the community - the so-called "cathedral", whose members are called "cathedral". And the outer circle will have blurred boundaries, which means a conditional, indefinite fixation of the bearers of the tradition and belonging to it. Those in the outer circle are laymen (less commonly used laymen). The cathedral ones are the backbone of the community, they fully participate in the cathedral prayer. It is possible to become conciliar either before marriage or by terminating marital relations. This testifies to the old Pomor tradition of a negative attitude towards marriage, which was already considered impossible (and, as a result, illegal) in the world of the “spiritual antichrist”, preserved among the Verkhokamsk bespopovtsy. The marriage order, which exists among the Pomors of Verkhokamye, is understood not as a sacrament, but only as a form of blessing. The formation of a member of the community as a “cathedral” is called differently: “join”, “lay a start”, “go to the cathedral”. Cathedrals in their way of life are similar to monks, which is manifested in the actual monastic prayer practice, fasting regulation, the refusal to eat meat food, and the rejection of secular entertainment. To this we must add the complex system of various prohibitions that exist among the cathedrals, which do not allow them to "peace", i.e. communicate with the world. “Peace” occurs through prayer or a common meal with non-conciliar people, eating forbidden foods, using common dishes with “non-believers”, using public transport, etc. - in general, through any contact with the sinful, fallen world. "Worldly" are called members of cathedral families, residents of an Old Believer village, and sometimes everyone who is not included in the cathedral.

In the field of our research lies the practice of the cathedral Old Believers. The number of cathedrals as the core of the community is very small - 5-10 people. Sometimes two cathedrals can be located in one village at the same time - Maksimovsky and Demino (Northern Kommunar village, Sepych village). In other places, either a merger took place, or representatives of only one consent live compactly there. The worldly are aware of their involvement in their community, but few strive to live “in a catholic way”. Most often, people “go to the cathedral” after retirement age, “laying a start” means fully accepting a lifestyle filled with many regulations and prohibitions.

By interviewing informants (Old Believers-cathedral) materials were obtained that can be used as sources on the liturgical praxis of the Verkhkama Pomortsy. The overall picture is presented in a schematic form in the table.

As can be seen from the table above, the practice of cell prayer among Verkhokamsk residents is diverse and invariant (depending on the season, which directly affects the daily economic and household way of life of a peasant farmer; according to models of performing a prayer cult, etc.). However, it can be immediately noted that the tradition of serving on the ladder occupies the leading position. A similar “ladder prayer” is found in ancient Russian monuments; it was intended for the Keliot type of worship for one or more monks. The history of such a cell rule (Jesus prayer for the ladder) "has its roots in the traditions of ancient hermits, desert dwellers."

Cathedral prayer of the Verkhokamsky Pomortsy

During the expedition, we happened to be present at the cathedral service of the Bespopovtsy once - in the village of Factory "Northern Kommunar" (Sivinsky district of the Perm Territory) on the day of memory of the apostles Peter and Paul, at the Demino Old Believers. It is possible to draw some conclusions, illustrating them with the distinctive features of the Verkhovkamsk cathedral type of services.

First, a striking feature of the cathedral prayers of the Bespriests is the absence of a permanent place for prayer (chapel or prayer house). Services performed by cathedrals on great holidays or on occasion (commemoration, housewarming, etc.) are held in the homes of those Old Believers (both cathedral and secular) who invite them to prayer. More often, the motivation for the invitation is option No. 2, i.e. on any occasion.

Secondly, in the context of the teaching among the Bespriests about secularism, a clear differentiation “cathedral – secular” stands out in the liturgical praxis. The laity at prayer, just like the cathedral ones, can actively participate in the service, namely, sing, read, bow, everything except for making the sign of the cross, even with two fingers (!). Only the cathedral ones have the right to be baptized, i.e. those who are "under control".

Thirdly, by revealing the attributive characteristics of the conciliar (and cell too) worship, one can come to the conclusion about the extreme asceticism of the traditional Verkhokama praxis. This is manifested in the image of praying (along the stairs), joint actions (bows to the ground, standing during many hours of worship), the clothes of the participants in worship, and the rest.

Fourthly, it is necessary to note the paraliturgical elements in the conciliar service of the people of Verkhokamsk. First of all, it is worth mentioning the so-called. "Reading for reason", directly related to the human culture and Verkhovkamsk literacy. During the morning service (Mains service), after reading the kathismas, the old women of the cathedral sat in a circle. The old mentor, Evdokia Alexandrovna Chadova, began to read an instructive narrative from a manuscript collection of the 19th century. After reading, everyone together, without interrupting, began to discuss what they had heard and in turn instruct each other in the spiritual life. Moreover, the prerogative of instruction was reserved for the confessor E.A. Chadova, whose charismatic style of conducting services and prayer, as a way of “inclusion” in the text and experiencing it, stood out especially brightly from the rest. Even while reading official texts (the Psalter, the Book of Hours, the Menaion), she periodically paused and made a comment, of course, also once taken from teaching collections, of which there are many in the library of this Demino cathedral. “Reading for reason” was then repeated twice more: with a teaching from the church calendar of the DOC and conversations about the dead (since the service to Peter and Paul that day was combined with a prayer for the dead). It is interesting to note that the content of the old Russian Skete statute included a similar element - a conversation about what was read in the church.

Also from the field of paraliturgical phenomena, there is a mandatory communal meal in Verkhokamye at the end of prayer work. The gastronomic diet, of course, is subject to the rhythm of the church calendar. A distinctive feature of the "cathedral" meals is the presence of a variety of dishes (sometimes up to 10 dishes). But worshipers take food exclusively from their own, small-sized “cathedral” cups (each has an individual one), which, after a meal, are wrapped in a towel and taken away with them.

Another paraliturgical action is the singing of spiritual verses at the end of the service. The function of spiritual verse - the influence of prayer practice on the performance of spiritual verses - is confirmed by musicological research.

It is worth mentioning one liturgical phenomenon, which was called to fight in the 17th century by the “lovers of God” from the “circle of zealots of ancient piety” and which was preserved as a rudimentary form among the Verkhokamsky bespopovtsy. We are talking about polyphony - a way of performing liturgical texts, in which one part of them is sung, and the other is read “secretly” (i.e., in a whisper, to oneself). In Verkhokamye, the canon is read in a similar way.

First, irmos are sung, then one reader reads the troparia of the canon in secret, and the rest of the cathedral at the same time sing prayer songs (for example, Holy Apostles Peter and Paul, pray to God for us).

As you can see, the Old Believer bespopovskaya practice of Verkhokamye is saturated with heterogeneous elements of liturgical reality. Many of these elements can be considered archaic (polyphony, “even” culture), some have absorbed the traditional layer of liturgical texts (for example, the singing of spiritual verses), some phenomena are a product of the New Age (going home), but they also filled its niche in the design of rituals and customs of the upper reaches of the Kama.

OLD BELIEF PRAYER

MORNING AND EVENING PRAYERS

In the morning, getting up from sleep, cross yourself in bed with a prayer: Lord Jesus Christ, Son of God, have mercy on me a sinner.
Females should say instead of "sinful" - "sinful"; also in all prayers one should make a declination according to its kind.
Getting out of bed and washing your face, and going to sleep in the evening, stand with reverence before the holy icons and, looking at them, directing your thoughts to the invisible God and His saints, earnestly, slowly, protecting yourself with the sign of the cross and bowing, say with with tenderness the prayer of the publican:



It is worthy to eat, as if truly blessed by Theotokos, blessed and immaculate, and the Mother of our God, the most honest cherubim, and the most glorious truly seraphim, without the corruption of God, we magnify the Word of the birth, the present Mother of God (bow is always earthly).



Lord Jesus Christ, Son of God, prayers for the sake of Your Most Pure Mother, by the Power of the Honest and Life-Giving Cross, and my holy guardian angel, and for the sake of all the saints, have mercy and save me a sinner, for I am Good and Lover of mankind. Amen (bow to the earth, without the sign of the cross).
These prayers are called "beginning", or incoming and outgoing prostrations, because they are performed at the beginning and after any prayer rule.
After that, repeat the prayer of the publican with bows:
God, be merciful to me a sinner (bow).
Create me Lord, and have mercy on me (bow).
Without a number of sins, Lord, have mercy and forgive me a sinner (bow).
And with reverence begin the morning prayers:
For the prayers of our saints, our fathers, Lord Jesus Christ, Son of God, have mercy on us. Amen (bow from the waist always).

Cross yourself and say three times:
Glory to Thee, our God, glory to Thee for every sake.

MORNING PRAYER ST. MACARY THE VELIKAGO
God, cleanse me a sinner, as I have done no good before You (bow), but deliver me from the evil one, and may Thy will be done in me (bow), so that I unjudgmentally open my unworthy mouth and praise Your holy name: the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen (bow).

Indented prayers are not read in the evening.

PRAYER TO THE HOLY SPIRIT
Cross yourself and read:
King of heaven, Comforter, True Soul, Who is everywhere and fulfilling everything, the treasure of the good and the Giver of life, come and dwell in us, and cleanse us from all filth, and save us Blessed, our soul.

PRAYER TO THE HOLY TRINITY
Holy God, Holy Strong, Holy Immortals, have mercy on us. (three times with bows). This prayer is called the Trisagion.

A BRIEF DONATION TO THE HOLY TRINITY

PRAYER TO THE HOLY TRINITY
Holy Trinity, have mercy on us. Lord, cleanse our sins; Lord, forgive our iniquities; Saints, visit and heal our infirmities; for your name.
Lord have mercy, Lord have mercy, Lord have mercy.
Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen.

LORD'S PRAYER
Our Father, Who art in heaven; hallowed be thy name; let your kingdom come; Thy will be done, as in heaven and on earth; give us our daily bread today; and forgive us our debts, as we also forgive our debtors; and lead us not into temptation; but deliver us from the evil one.
After the Lord's Prayer, say the Jesus Prayer:
Lord Jesus Christ, Son of God, have mercy on us.
Amen.
Lord have mercy (12).

MORNING PRAYER TO THE HOLY TRINITY
Rising from sleep, I thank Thee, All-holy Trinity, as if for the sake of goodness and long-suffering, you were not angry with me, a sinful and lazy servant of Tvoero, and did not destroy me with my iniquities, but philanthropy; and lying in hopelessness, lift me up to wake up and glorify your invincible power. And now, O Lord, the Most Holy God, enlighten the eyes of my heart and open me to learn Thy words by mouth, and understand Thy commandments, and do Thy will, and sing to Thee in confession of the heart; sing and glorify your most honorable and magnificent name: the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen.

In the evening, instead of this prayer, "Glory, and now" is read.

Further, both in the morning and in the evening, read:
Come, let us bow to the King of our God (bow)
Come, let us worship Christ, the Tsar and our God (bow).
Come, let us bow down and bow down to the Lord Jesus Christ Himself, the King and our God (bow).

Penitential psalm, 50th.
Have mercy on me, God, according to Your great mercy. And according to the multitude of Thy mercies, blot out my iniquity. First of all, wash me from my iniquity and cleanse me from my sin. As I know my iniquity, and my sin before me is taken out. I have sinned against you alone and done evil before you. As if you were justified in your words and conquered when you judge. I was conceived in iniquity, and in sins give birth to me, my mother. Behold, thou didst love the truth, Thy obscure and secret wisdom revealed to me. Sprinkle me with hyssop and I will be cleansed. Wash me and I will be whiter than snow. Give joy and gladness to my ears: the bones of the humble will rejoice. Turn Your face away from my sins and cleanse all my iniquities. Create a pure heart in me, O God, and renew a right spirit in my womb. Do not turn me away from Your presence, and do not take Your Holy Spirit away from me. Give me the joy of Your salvation and strengthen me with a domineering spirit. I will teach the wicked in Your way, and the wicked will turn to You. Deliver me from the bloody God, God of my salvation; my tongue rejoices in thy righteousness. Lord, open my mouth, and my mouth will proclaim your praise. As if he would have desired a sacrifice, he would have given it; do not favor burnt offerings. Sacrifice to God - the spirit is contrite: the heart is contrite and humble, God will not despise. Please, O Lord, with Thy good will Zion; and let the walls of Jerusalem be built up. Then be pleased with the sacrifice of righteousness, an exaltation and a burnt offering. Then they will offer a calf on Your altar.

SYMBOL OF FAITH
Shielding ourselves reverently with the sign of the cross, we pronounce with deep attention the words of the holy fathers of the first Ecumenical Council:
I believe in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible.
And in one Lord Jesus Christ, the Son of God, the Only Begotten, Who was born from the Father before all ages. Light from Light, true God from true God, born, not created, consubstantial with the Father, He is all bysha.
For us, man, and for our salvation, who descended from heaven, and became incarnate from the Holy Spirit and Mary the Virgin became human.
Crucified for us under Pontius Pilate, suffering and buried.
And resurrected on the third day according to the scriptures.
And ascended into heaven, and sits at the right hand of the Father.
And the packs of the future with glory to judge the living and the dead, His kingdom has no end.
Then the words of the holy fathers of the Second Ecumenical Council:
And in the Holy Spirit, the true and life-giving Lord, Who proceeds from the Father, Who with the Father and the Son is worshiped and glorified, who spoke the prophets.
And into one holy catholic and apostolic Church.
I confess one Baptism for the remission of sins.
I tea the resurrection of the dead.
And the life of the next century. Amen.

Virgin Mother of God, rejoice, rejoicing Mary, the Lord is with you, blessed are you in women and blessed is the fruit of your womb, as if you gave birth to Christ the Savior, the Redeemer of our souls (thrice, with bows).

0! All-singing Mati, giving birth to all the saints, the most holy Word, accept the current offering, deliver everyone from all misfortunes and future torment, crying out to Ty: Alleluia (thrice, with bows to the earth).

Invincible and divine power of the honest and life-giving Cross of the Lord, do not leave me a sinner who trusts in You (bow).

My Most Holy Lady Theotokos, have mercy on me and save me, and help me now, in this life, and in the outcome of my soul, and in the future (bow).
All heavenly powers, holy angels and archangels, cherubim and seraphim, have mercy on me and pray for me a sinner to the Lord God, and help me now, in this life, and in the outcome of my soul, and in the future (bow).
Angel of Christ, my guardian saint, have mercy on me and pray for me a sinner to the Lord God, and help me now, in this life, and in the outcome of my soul, and in the future (bow).
Holy great John, prophet and forerunner of the Lord, have mercy on me and pray for me a sinner to the Lord God, and help me now, in this life, and in the outcome of my soul, and in the future (bow).
Holy glorious apostles, prophets and martyrs, saints, saints and righteous and all saints, have mercy on me and pray for me a sinner to the Lord God, and help me now, in this life, and in the departure of my soul, and in the future (bow) .
After this, pray three times with bows the following prayers:
Lord Jesus Christ, Son of God, have mercy on me a sinner.
Glory to the Lord, to Your Holy Cross.
Holy Mother of God, save me, your sinful servant.
Angel of Christ, guardian of my saints, save me, your sinful servant.
Holy archangels and angels, pray to God for me a sinner.
Holy Great John, Prophet and Forerunner, Baptist of the Lord, pray to God for me a sinner.
Holy glorious prophet Elijah, pray to God for me a sinner.
Holy forefathers, pray to God for me a sinner.
Holy prophets, pray to God for me a sinner.
Holy Apostles, pray to God for me a sinner.
Holy Glory Apostles and Evangelists: Matthew, Marko, Luko and John the Theologian, pray to God for me a sinner.
Holy Glorious Supreme Apostles Peter and Paul, pray to God for me a sinner.
Holy Great Three Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom, pray to God for me a sinner.
Saint Nicholas of Christ, pray to God for me a sinner.
Our reverend and God-bearing fathers, shepherd and teacher of the universe, pray to God for me a sinner.
All saints, pray to God for me a sinner.
After that, pray to the saint whose name you bear, and the saint celebrated on this date, and also to other saints, to whom you want. Do not forget to pray and penance, what obeisances do you have from your spiritual father.
Then pray for the health of your parents, relatives and loved ones, saying three times with bows:
Merciful Lord, save and have mercy on Your servants (name names, bow).
Deliver them from all sorrow, anger and need (bow), from all mental and physical illness (bow). Forgive them every sin, voluntary and involuntary (bow). And create a useful one for our souls (bow).
Then pray for the repose of your parents and loved ones, for spiritual fathers and for whom you have zeal, saying three times with bows:
Rest, O Lord, the soul of the departed Thy servant (say the names, bow).
And the fir-tree in this life, as if the people have sinned, You, as the God of mankind, forgive them and have mercy (bow). Deliver eternal torment (bow). Communicators of the kingdom of heaven (bow). And create useful for our souls (bow)
When you finish your prayers, say:
Lord, or by word, or deed, or thought, having sinned in my whole life, have mercy on me and forgive me, for Thy mercy's sake (bow to the earth).
Having placed all my hope in You, Mother of God, keep me in Your blood (bow to the earth).
My hope is God, and my refuge is Christ, and my patrons are the Holy Spirit (bow to the earth).
It is worthy to eat ... (all prayer and bow to the earth).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
Lord Jesus Christ, the Son of God, prayers for the sake of Your Most Pure Mother and our reverend and God-bearing fathers and all the saints, have mercy and save me a sinner, for I am Good and Lover of mankind, amen.
And, bending down to the ground, without crossing yourself, read:
Weaken, leave, let go of God, my sins, free and involuntary, even in word and in deed, and even in knowledge and not in knowledge, even in mind and in thought, even in days and nights, forgive all of us, as Good and Lover of mankind, amen.
Rising, read this prayer with bows:
Forgive those who hate and offend us, Lord, Lover of mankind. Do good to those who do good, brethren and all our relatives, even those who are secluded, grant them everything, even for the salvation of petitions and eternal life (bow).
In the diseases of the being, visit and heal, in the dungeons of the living freedom, on the waters of the floating, the Ruler wake up and those who are on the way, correct and hasten (bow).
Remember, Lord, and our captive brethren, fellow believers of the Orthodox faith, and deliver them from every evil situation (bow).
Lord, have mercy on those who gave us alms and commanded us, the unworthy, to pray for them, forgive them and have mercy (bow).
Have mercy on the Lord, those who work and serve us, who have mercy and nourish us, and grant them everything, even to salvation, petitions and eternal life (bow).
Remember, Lord, before the departed fathers and our brethren, and instill them, where the light of Your face comes (bow).
Remember, Lord, our thinness and poverty, and enlighten our minds with the light of the mind of Your holy Gospel, and guide us on the path of Your commandments, with the prayers of Your Most Pure Mother and all Your saints, amen (bow).
These prayers end with the usual seven-bow beginning.
At the end of the prayers, both in the morning and in the evening, make the sign of the cross, and then kiss your cross, first protecting yourself with it with a prayer:
Lord Jesus Christ, Son of God, bless and sanctify and save me by the power of Your Life-giving Cross.
In the evening, before going to bed, crossing ourselves, we read a prayer to the Cross.
May God rise again, and let those who hate Him flee from His face, as smoke disappears, may they disappear as wax melts from the face of fire, so may demons perish from the presence of those who love God and are marked by the sign of the Cross, and let us rejoice: Rejoice, Cross of the Lord, casting out demons by the power of Our Lord Jesus Christ, crucified on Thee, who descended into hell, and corrected the strength of the devil, and gave us His Honorable Cross to drive out every adversary. 0! Holy and Life-Giving Cross of the Lord, help me, with the Most Holy Lady Theotokos and with all the holy powers of heaven, always and now and ever and forever and ever, amen.

In Great Lent, except for Saturdays, Sundays and holidays, after the prayer "King of Heaven" in the evening and morning prayers, a great bow to the earth is due. And all bows must be earthly.
Before the dismissal, a prayer is read to the most honest cherub, all to the end, and a great bow to the earth. And further: In the name of the Lord, bless, father. For the prayers of our saints, our fathers, Lord Jesus Christ, Son of God, have mercy on us. Amen.
And the prayer of St. Ephraim the Syrian is read with reverence:
Lord and Master of my life, the spirit of despondency, neglect, love of money and idle talk, banish me from me (great bow to the earth).
Grant the spirit of chastity, humility, patience and love to me, Thy servant (great bow to the earth).
Hey, Lord the King, let me see my sins and do not judge my brother, for you are blessed forever, amen (great bow to the earth). 12 more earthly bows with prayers:
1 - 2. Lord Jesus Christ, Son of God, have mercy on me a sinner (twice with bows).
3. God, be merciful to me a sinner (bow).
4. God, cleanse my sins and have mercy on me (bow).
5. Create me Lord, have mercy. (bow).
6. Without a number of sins, Lord, forgive me (bow).
Repeat them. Then read the entire prayer of St. Ephraim the Syrian (and a great bow to the earth; 17 bows in total).

Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen. Lord have mercy, Lord have mercy, Lord have mercy. And leave; further, as indicated in the prayers.

0 PRAYER ON HOLY EASTER
In the incoming and outgoing bows, instead of Worthy, shine, shine (irmos of the 9th song of the Easter canon, bow to the earth).
On Bright Week, instead of the morning and evening prayers outlined above, you can pray the Midnight Office with the Paschal rite.
From the week of Thomas until the giving of Pascha, instead of the King of heaven, we read Christ is Risen (three times).
In the morning prayers (and at the Midnight Office) after the parish bows and For the prayers of our holy fathers. Amen. Christ is risen (thrice). Glory to Thee, our God, glory to Thee for all kinds of sake (thrice). God, cleanse me a sinner (until the end) Then: Trisagion, and others according to custom.
From the giving of Pascha to the Trinity to the King of heaven is not readable.

Before starting any work, cross yourself and say: Lord, bless.
At the end of every work, cross yourself and say: Glory to Thee, Lord.
Arriving at the house of a Christian, stop at the entrance and say a prayer to Jesus, aloud, so that those in the house hear and answer: Amen. And when you enter the house, pray, according to Christian custom, before St. icons of the publican's prayer:
God, be merciful to me a sinner (bow).
Create me Lord, and have mercy on me (bow).
Without a number of sins, Lord, have mercy and forgive me a sinner (bow).
And say to those in the house: Peace be to this house. And they answer: With the world we accept (in some places there is a custom to answer: You are welcome). Then greet them.
Leaving the house, so first pray three bows with the prayer of the publican (God, merciful ...), and then say goodbye to those who remain in the house, so that you can always be with everyone in peace and love, sending glory to God.

PRAYERS BEFORE TEACHER

For the prayers of our saints, our fathers, Lord Jesus Christ, Son of God, have mercy on us (bow).
Amen.
Wisdom Mentor and the meaning of old, the unwise Punisher and the poor Protector, confirm and enlighten my heart, Lord, give me the word, Who is the only begotten Word of the Father; behold, I will not forbid my mouth to call you: Merciful, have mercy on me fallen.
And three bows with the publican's prayer: "God, merciful ...".

PRAYERS AFTER THE TEACHER

For the prayers of Your Most Pure Mother, and all Your saints, Lord Jesus Christ, Son of God, have mercy on us (bow). Amen.
It is worthy to eat, as truly bless You, Mother of God; eternally blessed and immaculate, and the Mother of our God. The most honest cherubim and the most glorious truly seraphim, without the corruption of God the Word, who gave birth to the present Mother of God, we magnify Thee (bow from the waist).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, God have mercy, Lord bless (bow).
Weekly leave (daily).
And three bows with a prayer: God, merciful ....

PRAYERS BEFORE DINING
Standing before the holy icons, after preparing the meal, say:

Our Father, Who art in heaven; hallowed be thy name; let your kingdom come; Thy will be done, as in heaven and on earth; give us our daily bread today; and forgive us our debts, as we also forgive our debtors; and lead us not into temptation; but deliver us from the evil one (bow).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
For the prayers of Your Most Pure Mother and all Your saints, Lord Jesus Christ, Son of God, have mercy on us. Amen (bow).
God, be merciful to me a sinner (bow).
Create me Lord, and have mercy on me (bow).
Without a number of sins, Lord, have mercy and forgive me a sinner (bow).
Respectfully sit down at the table.
If several people are having lunch, then, sitting at the table, the elder says aloud a prayer to Isusov, and those present answer: “Amen.”
And then they say: "Bless to eat." The elder replies: “God bless.” And with prayer and silence they eat food for the glory of God.
If one of the Christians happens to enter the upper room during the meal, then he should say: “An angel at the meal.” Those sitting at the table answer: “Invisibly ahead.”

AFTERNOON PRAYERS

At the end of the meal, protect yourself with the sign of the cross and leave the table; standing before the holy icons, say:
For the prayers of our saints, our fathers, Lord Jesus Christ, Son of God, have mercy on us (bow). Amen.
It is worthy to eat, as truly bless Thee, the Mother of God, ever blessed and immaculate and the Mother of our God. The most honest cherubim and the most glorious truly seraphim, without the corruption of God the Word, who gave birth to the present Mother of God, we magnify You (bow from the waist).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).

And 12 prostrations with the Jesus Prayer: Lord Jesus Christ, Son of God, have mercy on me a sinner.
Next, pray for the health and salvation of those who are merciful and nourishing.
Merciful Lord, save and have mercy on Your servants, who have mercy and nourish us (name of the rivers, bow).
Deliver them from all sorrow, anger and need (bow).
From any illness, mental and bodily (bow).
And forgive them every sin, voluntary and involuntary (bow).
And create a useful one for our souls (bow).
Then three bows with the publican's prayer: "God, merciful."
After that, thank for the meal and say:
“Christ save you and keep you for many years!”
In some places there is a custom: after the prayer “0 health and salvation”, they sing “And keep them for many years” three times, and after that they pray three bows with the prayers of the publican and thank for the meal.

PRAYERS BEFORE DINNER

For the prayers of our saints, our fathers, Lord Jesus Christ, Son of God, have mercy on us (bow). Amen.
The poor will eat and be satisfied, and those who seek Him will praise the Lord; their hearts will live forever and ever.
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
For the prayers of Your Most Pure Mother and all Your saints, Lord Jesus Christ, Son of God, have mercy on us, amen (bow).
Then three bows with the publican's prayer: "God, merciful." And then everything, as indicated in the prayers before dinner.

PRAYERS AFTER DINNER

For the prayers of our saints, our fathers, Lord Jesus Christ, Son of God, have mercy on us (bow). Amen.
Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen. Lord have mercy, Lord have mercy, Lord bless (without bows).
Be thy womb, holy meal, possessing the heavenly bread of Christ, from Him no one who eats dies, as the speech of all, Mother of God, Feeder.
The most honest cherub and the most glorious truly seraphim, without the corruption of God the Word, who gave birth to the present Mother of God, we magnify (bow).
Thou hast rejoiced me, O Lord, in Thy creation, and in the deeds of Thy hand I will rejoice. The light of Your face, O Lord, is known to us, You gave joy in my heart, multiplying from the fruit of wheat, wine and oil of Yours, in the world together I will sleep and rest, as You are the Lord, who instilled in me the only hope.
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
For the prayers of Your Most Pure Mother and all Your saints, Lord Jesus Christ, Son of God, have mercy on us, amen (bow).
Then 12 prostrations with the Jesus Prayer. And then everything, as indicated in the prayers after dinner.

PRAYERS BEFORE LUNCH AND AFTER, PRE DINNER AND AFTER ON HOLY EASTER

On Bright Week, from Christ's Sunday to Friday inclusive, according to the Great Charter, before dinner instead of "Our Father", after dinner instead of "It is worthy to eat", before dinner instead of "The poor are eating" and after dinner instead of "Glory, and now" “Be thy womb” and “Thou hast made me glad, O Lord,” we read “Christ is risen from the dead” (three times). Further: Glory, and now (with bows), and everything in order, as indicated above.
From Saturday of the Bright Week to Tuesday of the 6th week (the eve of the Giving of Easter), inclusive, in prayers before and after meals (lunch and dinner), after "For the prayers of our holy fathers ..." we read: "Christ is risen from the dead" ( three times), then - the same prayers as in the rest of the year, only after dinner instead of "It is worthy to eat" - "Shine, shine."
Explanation: although the celebration of the Easter holiday falls on Wednesday, we start the meal after the service: they pronounced a dismissal - the giving was completed; therefore, on the Wednesday of the Passover, before dinner and after prayer, we create, as on ordinary days. This is the meaning of the instructions of the Great Rule regarding prayer at the meal on this day. A similar interpretation applies to the Saturday of Bright Week.

IN ADDITION. TAKEN FROM THE OLD BELIEVE PRAYER
Prayers for driving away evil spirits and for preservation from the devil
Three prayers offered at the beginning of the day
Prayer one
To you, my God and Creator, in the Holy Trinity, the glorious Father, and the Son, and
Holy Spirit, I worship and entrust my soul and body, and I pray: You
bless, have mercy on me, and from every worldly, devilish and
deliver bodily evil. And let this day pass in the world without sin, into glory
Yours, and for the salvation of my soul. Amen.
Prayer two
In the hand of Your great mercy, O my God, I entrust my soul and body
mine, my feelings and my verbs, my advice and thoughts, my deeds and all
body and soul my movement. My entrance and exit, my faith and my residence,
the course and the end of my belly, the day and hour of my breath,
my repose, the repose of my soul and body. You, O Mercy
God, of the whole world with sins insurmountable Goodness and Gentleness,
Lord, take me, more than all sinners, in your hand
your protection and deliver from all evil, cleanse a lot of
my iniquities, wait for the correction of my evil and accursed life
and from the coming sinful falls, always delight me, but in nothing
when I anger Your philanthropy, with them cover my infirmity from
demons, passions and evil people. Enemy visible and invisible
forbid, guiding me on the saved path, bring me to Thee, a refuge
my land and my desires. Grant me a Christian death, shameless,
keep peace, from the air spirits of malice, at Your Terrible Judgment
be merciful to Thy servant, and count me at the right hand of Thy blessed
sheep, but with them to Thee, my Creator, I glorify forever. Amen.
Prayer three
Glory to Thee, King, God the Almighty, Whom Thy Divine and
philanthropic providence, vouchsafed me, sinful and unworthy,
Rise up from sleep and receive an entrance into Your holy house: receive, O Lord, and
the voice of my prayer, as if your holy and intelligent powers, and be pleased
with a pure heart, and with a humble spirit, praise You from
my bad lips, as if yes, and I will be a companion to the wise virgins, with light
I give light to my soul, and I glorify Thee in the Father and the Spirit of the glorious God the Word.
Amen.

Prayer of St. Nectarius of Optina
Lord Jesus Christ, Son of God, who is coming to judge the living and the dead,
have mercy on us sinners, forgive the fall of our whole life, and
weigh by destinies hiding us from the face of the Antichrist in the hidden wilderness
your salvation.
Prayer to the Holy Cross
At the end of the prayers, both in the morning and in the evening, protecting himself with his pectoral cross,
say:
Lord Jesus Christ, Son of God, bless and sanctify, and
save me by the power of Thy Life-Giving Cross. Kiss after that
cross.
And read the prayer to the Cross, crossing yourself:
Let God arise, and let His enemies be scattered, and let those who hate Him flee from His presence.
His, as if the smoke disappears, let them disappear. As wax melts from the face of fire, so let them perish
demons from the presence of those who love God, and are signified by the sign of the cross, and yes
rejoice river: rejoice, Cross of the Lord, driving away demons by force on
To you, our Lord Jesus Christ, who has descended into hell, and corrected
power to the devil, and gave us His Honorable Cross to drive out every
adversary. ABOUT! Holy and Life-Giving Cross of the Lord, help me, with
Most Holy Lady Theotokos, and with all the holy powers of heaven,
always and now and forever and forever and ever. Amen.
PSALM 90
The Lord says: Thou art my intercessor, and my refuge, my God, and I trust Nan.
Yako Toy will deliver thee from the net of the hunter, and from the word of the rebellious. Pleschma Svoim
will overshadow thee, and under His wings you hope. Weapons will go round you, His truth, not
be afraid of the fear of the night, from the arrow flying into the days. From a thing in darkness
transient, from the mess and the midday demon. A thousand will fall from your country, and darkness
at your right hand, but it will not come near you. Look at your eyes, and
see the reward of the sinner. Like you, Lord, my hope, the Most High put
Thou art thy refuge. Evil will not come to you, and the wound will not approach the body
yours. Like an angel to command you about you, keep you in all your ways.
They will take you in their hands, but not when you stumble your feet on a stone. On the asp and
step on the basilisk, and cross the lion and the serpent. For I have trusted in Me, and I will deliver,
I will cover and, as if I knew my name. He will call to Me, and I will hear. I eat with him
mourn, emasculate, and glorify him. I will fulfill the length of days, and I will show him salvation
My.

Prayer to Jesus Christ for deliverance from corruption
Lord Jesus Christ! Son of God! Guard us with Thy saints
angels and prayers of our All-Pure Lady Theotokos and
Ever-Virgin Mary, by the power of the Holy and Life-Giving Cross, holy
Michael the Archangel of God and other incorporeal heavenly powers, the holy
Prophet and Forerunner, John the Theologian, Baptist of the Lord,
Hieromartyr Cyprian and Martyr Justina, Saint Nicholas
Archbishop of the World of Lycian Wonderworker, St. Nikita
Novgorod, St. Sergius and Nikon, abbots of Radonezh,
Venerable Seraphim of Sarov Wonderworker, Holy Martyrs Vera,
Hope, Love and their mother Sophia, saints and righteous Godfather
Joachim and Anna, and all Your saints, help us unworthy,
servant(s) of God(s) (name).
Deliver him (them) from all the slander of the enemy, from all evil, witchcraft,
sorcery and crafty people, so that they cannot harm him
no evil.
Lord, by the light of Your radiance, save it for the morning, for the afternoon, for the evening, for
dream to come, and by the power of Thy grace turn away and remove all evil
wickedness, acting at the instigation of the devil. Who thought and did, return
their evil back to hell, for Yours is the Kingdom and the Power and the Glory
Father, and Son, and Holy Spirit! Amen.

Prayer to the Guardian Angel from corruption, evil spirits, witchcraft
In my prayer I turn to you, the holy angel that brings me good
Christ. Who are you, a hasty servant of the Almighty Creator, who
reigns over all living things and all undead too. And therefore at will
Almighty deliver me, weak and infirm, from various misfortunes in
the image of an unclean beast and other undead. And neither the brownie, nor the goblin, nor
Pushchevik, let no other let them destroy my soul and not touch my body.
I pray you, holy angel, for protection from evil spirits and all
her servants. Save and save by the will of the Lord God. Amen.

Prayer against adversaries
Lord our God, obedient to Moses, I stretched out my hand to You, and people
Israel fortifying against Amalek, hosting Joshua in battle and
commanding the sun to rise: You and now, Lord Lord, hear us
praying to you: save his army: send your angel to strengthen
them: give them all the same for the salvation of petition: fight, die and peace
approve. Send, O Lord, invisibly Thy right hand, Thy servants
interceding in all: and even judged you, put your souls on the battlefield for
faith, and the fatherland, so forgive their sins, and on the day of the righteous
give thy recompense the crowns of incorruption: as thy dominion, kingdom and
Strength is from You, all help is acceptable, we trust in You, and glory to You
we send to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Amen.

Prayer to all the saints and incorporeal heavenly forces
Holy God and rest in the saints, with a three-holy voice in heaven from an angel
glorified, on earth from a man praised in His saints; davy
By Your Holy Spirit, grace to anyone according to the measure of the gift of Christ, and
the one who appointed Your Church, ov apostles, ov prophets, ov
but the evangelists, the shepherds and teachers, their own word of preaching, to you
To the one who acts all in all, many are made holy in
every generation and generation, pleasing You with various virtues,
and to You, leaving us the image of our good deeds, in joy
those who have passed away, prepare, in it you yourself have been tempted, and to us who are attacked
help. Remembering all these saints and praising their charitable life,
To you Samago, who acted in them, I praise, and one of good deeds
Your gift to be believing, diligently I pray to Thee, Holy of Holies, give me
sinful follow their teaching, life, love, faith, longsuffering, and
their prayerful help, but more than Your omnipotent grace,
heavenly with them be honored with glory, praising Your Most Holy Name, the Father
and the Son and the Holy Spirit forever. Amen.

They also pray to the Guardian Angel of the child and Great Martyr George the Victorious.
St. Archangel of God Michael
(Archangel Michael (translated from Hebrew. "Who is like God") set by the Lord
over all nine ranks of angels and leads the heavenly battle with
the devil and his servants. Archangel Michael is depicted on icons with
a fiery sword in his hand, punishing all evil. The prophet Daniel was
it is predicted that the Archangel Michael will protect the Christians of the latter
times from the persecution of the Antichrist.)
Prayer first.
Lord, Great God, King without beginning, send Your Archangel
Michael to help Your servants (name). Protect us, Archangel, from
all enemies, visible and invisible. Oh Lord Great Archangel
Michael! Demon smasher, ban all enemies fighting
by me, and make them like you, and humble their evil hearts, and crush them,
like dust in the face of the wind. Oh Lord Great Archangel Michael!
Six-winged first Prince and Governor of the Heavenly Forces - Cherubim and
Seraphim, be our helper in all troubles, sorrows, sorrows,
deserts and on the seas a quiet haven. Oh Lord Great Archangel
Michael! Deliver us from all the charms of the devil, whenever you hear
us sinners who pray to You and call on Your Holy Name. speed up
help us and overcome all those who oppose us with the strength of the Honest and
Life-giving Cross of the Lord, with the prayers of the Most Holy Theotokos,
the prayers of the holy Apostles, St. Nicholas the Wonderworker, Andrew,
For Christ's sake, holy fool, St. the prophet Elijah and all the saints
Great Martyrs: St. Martyrs Nikita and Eustathius, and all the venerable
our fathers, who have pleased God from time immemorial, and all the holy Heavenly Powers. ABOUT,
Lord Great Archangel Michael! Help us sinners (name) and
deliver us from the coward, the flood, the fire, the sword and the vain death, from the great
evil, from the flattering enemy, from the reproached storm, from the evil one deliver us
always, now and ever, and forever and ever. Amen. Holy Archangel
God's Michael, with Your lightning sword, cast away the spirit from me
crafty, tempting and languishing me. Amen.
Prayer two.
Oh, Saint Michael the Archangel, have mercy on us sinners who demand your
intercession, save us, the servants of God (names), from all visible and
invisible enemy, moreover, strengthen from the horror of death and from embarrassment
the devil, and make us shamelessly present to our Creator in
the hour of His terrible and righteous Judgment. Oh, all-holy, great Michael
Archangel! Do not despise us sinners who pray to you for help and
your intercession in this life and the future, but vouchsafe us there together with
by you glorify the Father and the Son and the Holy Spirit forever and ever. Amen.
To all the ranks of the Angels
All holy Heavenly Incorporeal Powers, vouchsafe me the power to crush
all evil and passions under my feet.
Holy Bodiless Seraphim, make me worthy to have a flaming
heart to God.
Holy Bodiless Cherubim, make me worthy to have wisdom for
the glory of God.
Holy Bodiless Thrones, vouchsafe me to discern the truth from
untruths.
Holy Incorporeal Dominations, make me worthy to rule over
passions so that the spirit can enslave the flesh.
Holy Incorporeal Forces, honor me to have the courage to fulfill
the will of God.

tagPlaceholder Tags:

Old Believer books in Church Slavonic for download
Date of: 17/09/2018
Topic: History and culture

The educational, informational and analytical resource of Russians "Harbin" presents Old Believer books in Church Slavonic for download in format PDF . Ideal for printing on a color printer.

liturgical books

Apostle. - Moscow: Printing House, 1643, 123 MB

"Apostle" - a liturgical book containing the "Acts" and "Epistle" of the holy apostles, marked at the beginning. Also given is the annual liturgical schedule of New Testament readings, indicating prokeimons.

Gospel. - Moscow: Onisim Mikhailov Radishevsky, 1606, 417 MB

"Gospel" - "Good news" proclaimed by Jesus Christ, a liturgical book with markings at the beginning. Published under Vasily Shuisky by the Moscow printer Onisim Mikhailovich Radishevsky.

Gospel. - Moscow: Printing House, 1644, 209 MB

"Gospel" - "Good news" proclaimed by Jesus Christ, a liturgical book with markings at the beginning. Later edition.

Ostroh Bible. - Ostrog: John Fedorov, 1581, 429 MB

The original publication was the famous Ostrog Bible, published under the care of Prince Konstantin Ostrogsky and the works of the Russian first printer Ivan Fedorov in 1581. The basis of the Ostroh Bible was the Slavic handwritten Bible, prepared at the direction of the Novgorod Archbishop Gennady in the 90s of the 16th century. Presented here is a revised copy of the 2006 Ostroh Bible (the text of the translation into Ukrainian has been removed), made in Ukraine. It seems to be the best of all, as it matches the font of the original exactly, but there are spaces between the words for modern readers.

Service Menaion. September. - Moscow: Printing House, 1644, 172 MB

In the Menaion for each day of the month, a service is given to one or more saints. It also contains services for the holidays “in number”, i.e. non-transitory holidays that do not depend on the date of Easter, such as the Assumption of the Blessed Virgin Mary, the Nativity of Christ, the Nativity of the Virgin, Theophany and others.

Service Menaion. October. - Moscow: Printing House, 1645, 173 MB

Service Menaion. November. - Moscow: Printing House, 1645, 199 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. December. - Moscow: Printing House, 1645, 191 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. January. - Moscow: Printing House, 1644, 199 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. February. - Moscow: Printing House, 1646, 136 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. March. - Moscow: Printing House, 1645, 119 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. April. - Moscow: Printing House, 1625, 91 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. May. - Moscow: Printing House, 1646, 174 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. June. - Moscow: Printing House, 1627, 128 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. July. - Moscow: Printing House, 1646, 172 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. August. - Moscow: Printing House, 1630, 176 MB

One of the twelve books containing the services of the annual liturgical cycle.

Circle of ancient church znamenny singing. ABC. - St. Petersburg: Morozov, 1884, 17 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 1: About Znamenny Chant. Alphabet and key.

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 1: Oktay.

Circle of ancient church znamenny singing. Part 2: The daily routine of the all-night vigil. - St. Petersburg: Morozov, 1884, 22 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 2: Daily Vigil, Lenten and Colored Triodey.

Circle of ancient church znamenny singing. Part 3: Daily use of the Divine Liturgy. - St. Petersburg: Morozov, 1884, 14 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 3: The Liturgy of St. John Chrysostom.

Circle of ancient church znamenny singing. Part 4: Holidays. - St. Petersburg: Morozov, 1885, 33 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 4: The Twelfth Holidays.

Circle of ancient church znamenny singing. Part 5: Ringing. - St. Petersburg: Morozov, 1885, 15 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 5: Ringing.

Circle of ancient church znamenny singing. Part 6: Irmologist. - St. Petersburg: Morozov, 1885, 35 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 6: Irmology.

Oktay. Voice 1-4. - Moscow: Printing House, 1638, 224 MB

"Oktay" is a liturgical book containing the texts of variable prayers of eight voices for each day of the week. Part 1. Voice 1-4. Compiled at the beginning of the 7th century; in the 8th century edited and supplemented by St. John of Damascus.

Oktay. Tone 5-8. - Moscow: Printing House, 1631, 191 MB

"Oktay" is a liturgical book containing the texts of variable prayers of eight voices for each day of the week. Part 2. Tone 5-8.

Six days. - Moscow: Printing House, 1635, 113 MB

"Shestodnev" - abbreviated Oktay - a collection of Sunday services of all voices with the addition of only one voice on the other days of the week.

Consumer. - Moscow: Printing House, 1647, 102 MB

"Requirement" is a liturgical book containing the sequence of rites and needs performed by the priest.

The consumer of the monastic. - Moscow: Printing House, 1639, 219 MB

"The Monastic Need" is a liturgical book containing the orders of the rites and needs performed by the priest.

Service book. - Moscow: Printing House, 1651, 179 MB

"Missal" - the follow-up of worship and prayers read by the priest.

Psalter with resurrection (book of hours). - Moscow: Printing House, 1636, 272 MB

The "Psalter with Resurrection" contains psalms divided into kathismas; hours of hours, which contains all the fixed parts of the daily liturgical cycle: vespers, small, medium and great vespers, daily, Saturday and Sunday midnight, matins, hours with hourly hours; troparia and kontakia for the whole year; sleeping prayers; Sunday service; canons; attendance at Holy Communion, etc.

Psalter. - Moscow: Printing House, 1632, 133 MB

A Psalter with selected songs and psalms, a charter for everyone who wants to sing the Psalter, penitential troparia and a canon for the one who died.

Lenten triode. - Moscow: Printing House, 1650, 239 MB

"Lenten triod" - services of the pre-Easter period, partially or completely replace Oktay and Mena. It includes the Divine Liturgy from the Week of the Publican and the Pharisee to the Forty Day, that is, it ends with the morning service on Friday of the sixth week of Great Lent. Thus, the Lenten Triodion contains the services performed in Great Lent and on the days of preparation for it. The Lenten Triodion contains chants mainly by authors of the 8th and 9th centuries: Ven. Roman Sladkopevets, teacher Andrei Kritsky, teacher John of Damascus, Rev. Joseph the Studite and Theodore the Studite, Emperor Leo the Wise and others. In the XII century. paroemias are introduced into the prayers of Triodion, in the fourteenth century. - Synaxari.

Color triode. - Moscow: Printing House, 1635, 233 MB

The Colored Triodion begins with the service of Vespers on Friday, on the eve of Lazarus Saturday, and ends with the Week of All Saints, that is, the next Sunday after Pentecost. Its name comes from the Week of Vay (Colored Week), since its beginning is associated with the feast of the Lord's Entry into Jerusalem.

Great Charter (Eye of the Church). - Moscow: Printing House, 1641, 716 MB

The Great Charter, or “Eye of the Church”, published under Patriarch Joseph in 1641, is a set of liturgical instructions, which is based on the Charter of the Jerusalem Monastery of St. Theodore Studite and compiled by Rev. Mark Mnich "Mark" chapters, which outlines the order of service when several holidays coincide on the same day. The book is one of the book monuments of national importance. The publication of the Charter (Eye of the Church) in 1641 became the main book of the Old Believer and Edinoverie Church, which even now determines the procedure for performing divine services according to the old rite.

Syrnikov N.S. The key to the church charter. - Moscow: Synodal printing house, 1910, 21 MB

Liturgical book in Church Slavonic. Contains a brief liturgical Rule of the full daily cycle of worship. A manual for clergy and clergy, as well as all those who wish to know practically the charter of the church service. ("Short Typicon"). Compiled by Nikita Semionov Syrnikov. Posad Voronok Chern. province of Starodubsky district. 1905

Statutory and other readings

Chrysostom (reprint edition). - Pochaev. Pochaev type, 1853, 114 MB

"Chrysostom" is an ancient Russian teaching collection of stable composition, one of the collections of Statutory Readings, consisting of essays dedicated to certain days of the triode cycle and Sundays of the whole year. A popular monument of ancient Russian literature of the 16th - 17th centuries. Its main content is the sermons of St. John Chrysostom. It is read at Matins according to the kathisma.

Solemnist (reprint edition). - Moscow: Type. at the Preobrazhensky almshouse, 1918, 344 MB

"Triumphant" is one of the ancient Russian calendar collections of statutory readings. The contents of the Solemnist are teachings for church holidays and days of fasting, the lives of the most revered saints.

Prologue (September - November). - Moscow: Printing House, 1641, 229 MB

"Prologue" - 1st book for 3 months. Old Russian collection of hagiographies, originating from the Byzantine hymns, or synaxarion. Contains brief lives of the saints and small teachings for each number. It has a calendar character: the lives of the saints are arranged in it in accordance with the days of their church memory; for each day of the year there are usually several lives and memorials of saints. It was translated in Kievan Rus as a necessary aid during worship, but already in pre-Mongolian times it was replenished with many stories and teachings placed in it for edifying purposes, thanks to which it turned into a kind of Orthodox encyclopedia. In Ancient Russia, the Prologue was very popular. It is read at Matins according to the 6th ode of the canon.

Prologue (March - May). - Moscow: Printing House, 1643, 176 MB

"Prologue" - 3rd book for 3 months.

Gospel teaching. - Moscow: Printing House, 1632, 241 MB

"Gospel teaching" - an interpretation of the weekly and festive gospel readings. It is read at Matins according to the kathisma.

Rev. John of the Ladder. Ladder. - Moscow.: Printing House, 1647, 143 MB

"Ladder" of St. John of Sinai, or Ladder, is a book common in Ancient Russia since the 14th century, but also known earlier. The book depicts the path of a person's gradual ascent to moral perfection.

Parenesis Rev. Ephrem the Syrian. - Moscow: Printing House, 1647, 170 MB

"Parenesis" by Ephraim the Syrian is a collection of words, popular in Ancient Russia, mainly of an edifying nature, dating back to the Greek translation of the works of the Syrian theologian St. Ephrem the Syrian.

St. John Chrysostom. Margaret. - Moscow: Printing House, 1641, 387 MB

"Margaret" is a translated collection of statutory readings, consisting of selected words, conversations and teachings of St. John Chrysostom and widely spread in Russia in the XV-XVII centuries. This collection came to ancient Russian literature from Byzantium and retained the Greek name, which means “pearl” in translation. The literary basis of the ancient Russian Margaret was 30 works of St. John Chrysostom, among which are exegetical, dogmatic-polemical works, as well as words of a general moral and ascetic content, namely: six words "about the incomprehensible", six words against the Jews, six - about seraphim, five - about "the rich and Lazarus", three - about David and Saul, four conversations about Job.

Cyril's Book: Collection. - Moscow: Printing House, 1644, 234 MB

The Cyril Book is a collection titled after the title of the 1st chapter from St. Cyril, Patriarch of Jerusalem, published in 1644 at the Moscow Printing Yard. The original version of the book was compiled in the 1620s from anti-Catholic, anti-Uniate, anti-Protestant, anti-Armenian writings by Ukrainian-Belarusian, Byzantine and Russian authors. This compilation was called "Lithuanian Enlightener" or "Statement of Faith" and was used to catechize newly converted non-Orthodox. After its publication, the Cyril Book became a part of Russian spiritual life and was actively quoted in polemical writings. In the 17th century in Russia, the Cyril Book was referred to to prove the advantage of the Russian church tradition over the Greek one. Thanks to a selection of articles in defense of two-fingeredness, as well as eschatological prophecies, the Cyril Book has become one of the main authorities of the Old Believer literature.

Pilot. - Moscow: Printing House, 1650, 392 MB

"Kormchaya" (Nomocanon) - a collection of church rules. Contains the rules of the holy apostles, Ecumenical Councils, as well as some writings of the holy fathers.